Panchen Lama’s Dorje Shugden Puja text
Dear special friends around the world,
I am most happy to bring you this blog post about His Holiness the 10th Panchen Lama. Although I have never had the great merits and honor to meet Panchen Lama, from a young age, I’ve had tremendous spontaneous faith in him. Since young I would keep a photo of him in my shrine although I did not know much about him. Seeing his holy picture brought great faith in me.
The great Panchen Lama has had a long line of incarnations that stem back to the time of the historical Buddha. But I will just list 10 incarnations here as the Panchen Lama. Teachers may incarnate as various lineages, names and places. So as one lama they may have a certain amount of incarnations but that does not mean they do not have other lineages and longer lineages.
I’ve had the great opportunity to visit Panchen Lama’s Tashi Lhunpo Monastery in Shigatse, Tibet. It was absolutely beautiful. Along with the vastness of the monastery built upon a hill which dominates the skyline of Shigatse, there is a large and beautiful Dorje Shugden chapel. There is the large chapel and the inner chapel. I was allowed to photograph the beautiful chapel of Dorje Shugden.
His Holiness the 10th Panchen Lama, Mao Tse-Tung and His Holiness the 14th Dalai Lama.
His Holiness the 10th Panchen Lama has also composed by his own hands the complete shorter puja text to Dorje Shugden which they use in Tashi Lhunpo Monastery till today. It was his special version and devotional prayer to Dorje Shugden. I’ve included it here and it’s in Tibetan. Many auspicious signs
occurred to Panchen Lama upon completion of the text. I don’t have it translated into English yet, but you may download and keep as a blessing. His Holiness Panchen Lama was dedicated to the Dorje Shugden protector till the end of his life. A lama of his caliber, attainments, authority and learning certainly can be relied upon especially if he composes any special texts. I am so happy to present this text to everyone.
I have written to www.dorjeshugden.com and received permission to reproduce here this beautiful masterpiece of their blog post which I have extracted and offered you here. I would like to thank them very much.
May we all come under the care, protection and blessings of His Holiness Panchen Rinpoche in all lives.
The 9th Panchen Lama
Thubten Choekyi (1883–1937), often referred to as Choekyi Nyima, was the ninth Panchen Lama of Tibet.
In 1901, Choekyi Nyima was visited by the Mongolian Lama, Agvan Dorzhiev. Although he only stayed for two days at Tashilhunpo, Dorzhiev received some secret teachings from the Panchen Lama, as well as readings of the Prayer of Shambhala, written by Lobsang Palden Yeshe, the sixth (or third) Panchen Lama,
concerning the Buddhist kingdom of Shambhala, which were of great importance to Dorzhiev’s developing understanding of the Kalachakra (‘Wheel of Time’) tantric teachings. Choekyi Nyima also gave Dorzhiev gifts including some golden statues.
In 1906, Sir Charles Alfred Bell, was invited to visit the 9th Panchen Lama at Tashilhunpo, where they had friendly discussions on the political situation.
He fled to Inner Mongolia, China in 1924 after a dispute with the thirteenth Dalai Lama when he sensed that he might face threat after his own monastery’s monks were prohibited from holding any office in the Central Tibetan government and his officials were locked up in Lhasa. Among the Mongols, the 9th Panchen Lama became a well-liked figure. At the same time, study of documents did not confirmed widespread claims that rebellions in the 1930s Mongolia were inspired or supported by the 9th Panchen Lama The Dalai Lama was attempting to collect revenue from the Panchen Lama’s estate to cover a fourth of Tibet’s military expenses, and to reduce the power of the Panchen Lama, who at the time enjoyed rule over an effectively autonomous region around Shigatse.
In China, the ninth Panchen Lama worked on plans to develop Tibet along modern lines. He also held a position in the Mongolian and Tibetan Affairs Commission.
The Panchen Lama was considered extremely “pro Chinese”, according to official Chinese sources.
Choekyi adopted the ideas of Sun Yatsen like the Kham revolutionary Pandatsang Rapga. It has been suggested he read the works of Sun Yatsen which were translated by Rapga.
In 1936, a team of monks from Lhasa were on the way to north-eastern Tibet to search for the new reincarnation of the 13th Dalai Lama, who had died in 1933. First, because of the historical close relationship between the Dalai Lama and the Panchen Lama, they visited the Panchen Lama in Kham, eastern Tibet, to seek his advice. He was staying in Jyekundo, a district of eastern Kham that had been annexed from Tibetan government control by the Chinese ‘during their invasion’. The Panchen Lama, being under Chinese power, was being held up there in his attempt to return to Central Tibet due to Chinese
interference and insistence that he must be accompanied by a force of 500 armed Chinese soldiers; naturally this condition was not at all acceptable to the Tibetan Government in Lhasa. While negotiations were going on between the Lhasa Government, the Panchen Lama and the Chinese authorities about this escort
issue, he was stuck in Jyekundo. He had therefore been busy investigating reports of unusual children born in the area, who might be the reincarnation of the 13th Dalai Lama; the deep spiritual link between the two Lamas had never wavered despite apparent political difficulties and attempted Chinese interference.
In fact, when the search team arrived to see him, the Panchen Lama had already identified three potential candidates. He gave their details to the search party leader, Kewtsang Rinpoche, who then investigated further. One of these three candidates was already dead and another ran away crying when shown the
objects belonging to the late Dalai Lama. The third candidate, who lived in Tagster, was characterised as ‘fearless’ and he was indeed found to be the true incarnation. Thus, it was this Panchen Lama Thubten Chökyi Nyima who first discovered and indentified the 14th Dalai Lama.
In 1937, the Panchen Lama died in Gyêgu in Qinghai Province without being able to return to Tsang.
The tombs of the fifth through the ninth Panchen Lamas were destroyed during the Cultural Revolution and have been rebuilt by the tenth Panchen Lama with a huge tomb at Tashilhunpo Monastery in Shigatse, known as the Tashi Langyar.
Source: https://en.wikipedia.org/wiki/Thubten_Choekyi_Nyima,_9th_Panchen_Lama
The 10th Panchen Lama Lobsang Trinley Lhündrub Chökyi Gyaltsen was the tenth Panchen Lama of the Gelug School of Tibetan Buddhism. He was often referred to simply as Choekyi Gyaltsen, although this is also the name of several other notable figures in Tibetan history.
Early life and selection
The 10th Panchen Lama was born Gonpo Tseten on 19 February 1938 in today’s Xunhua Salar Autonomous County of Qinghai, to Gonpo Tseten and Sonam Drolma. When the Ninth Panchen Lama died in 1937, two simultaneous searches for the tenth Panchen Lama produced two competing candidates, with the government in
Lhasa (who had selected a boy from Xikang) and the Ninth Panchen Lama’s officials (who picked Tseten) in conflict. The Republic of China government, then embroiled in the Chinese Civil War, declared its support for Tseten on 3 June 1949. Guan Jiyu, the head of the Mongolian and Tibetan Affairs Commission,
joined Kuomintang Governor of Qinghai Ma Bufang in presiding over Tseten’s enthronement on 11 June as Choekyi Gyaltsen at Kumbum Monastery. The Dalai Lama’s government in Lhasa still refused to recognize Gyaltsen.
The Kuomintang wanted to use Gyaltsen to create a broad anti-Communist base in Southwest China. The Kuomintang formulated a plan where 3 Khampa divisions would be assisted by the Panchen Lama to oppose the Communists.
When Lhasa denied Gyaltsen the territory the Panchen Lama traditionally controlled, he asked Ma Bufang to help him lead an army against Tibet in September 1949. Ma tried to persuade the Panchen Lama to come with the Kuomintang government to Taiwan when the Communist victory approached, but the Panchen Lama
declared his support for the Communist People’s Republic of China instead. The Panchen Lama, unlike the Dalai Lama, sought to exert control in decision making. In addition, the Dalai Lama regime was tottering, and his government displayed negligence in affairs, the Kuomintang using this to their advantage to expand into the Lhasa regime of the Dalai Lama.
Early politics
The Panchen Lama supported China’s claim of sovereignty over Tibet, and China’s reform policies for Tibet. Radio Beijing broadcast the religious leader’s call for Tibet to be “liberated” into Tibet, which created pressure on the Lhasa government to negotiate with the People’s Republic. In 1951, the Panchen Lama was invited to Beijing as the Tibetan delegation was signing the 17-Point Agreement and telegramming the Dalai Lama to implement the Agreement. He was recognized by the 14th Dalai Lama when they met in 1952.
In September 1954, the Dalai Lama and the Panchen Lama went to Beijing to attend the first session of the first National People’s Congress, meeting Mao Zedong and other leaders. The Panchen Lama was soon elected a member of the Standing Committee of the National People’s Congress and in December 1954 he
became the deputy chairman of the Chinese People’s Political Consultative Conference. In 1956, the Panchen Lama went to India on a pilgrimage together with the Dalai Lama. When the Dalai Lama fled to India in 1959, the Panchen Lama publicly supported the Chinese government, and the Chinese brought him to Lhasa and made him chairman of the Preparatory Committee for the Tibet Autonomous Region.
Alienation and rehabilitation
After a tour through Tibet, in May 1962, he met Zhou Enlai to discuss a petition he had written, criticizing the situation in Tibet. The petition was a 70,000-character document that dealt with the brutal suppression of the Tibetan people during and after the Chinese invasion of Tibet. The initial reaction was positive, but in October 1962, the PRC authorities dealing with the population criticized the petition. Chairman Mao called the petition “… a poisoned arrow shot at the Party by reactionary feudal overlords.”
In 1964, he was publicly humiliated at Politburo meetings, dismissed from all posts of authority, declared ‘an enemy of the Tibetan people’, had his dream journal confiscated and used against him, and then imprisoned. He was 26 years old at the time. The Panchen’s situation worsened when the Cultural Revolution began.
The Chinese dissident and former Red Guard Wei Jingsheng published in March 1979 a letter under his name but written by another anonymous author, denouncing the conditions at Qincheng Prison where the 10th Panchen Lama was imprisoned. In October 1977, he was released but held under house arrest in Beijing until 1982. After his release, he was considered by the PRC authorities to be politically rehabilitated and he then rose to important positions. He served as Vice Chairman of the National People’s Congress.
In 1978, after giving up his vows of an ordained monk, he traveled around China, looking for a wife to start a family. He began courting Li Jie, a soldier and medical student at Fourth Military Medical University in Xi’an. At the time, the Lama had no money and was still blacklisted by the party, but the wife
of Deng Xiaoping and widow of Zhou Enlai saw the symbolic value of a marriage between a Tibetan Lama and a Han woman. They personally intervened to wed the couple in a large ceremony at the Great Hall of the People in 1979.[17] One year later, the Panchen Lama was given the Vice Chairmanship of the National People’s Congress and other political posts, and he was fully politically rehabilitated by 1982.
Li Jie bore a daughter in 1983, named Yabshi Pan Rinzinwangmo. Popularly known as the “Princess of Tibet”, she is considered important in Tibetan Buddhism and Tibetan-Chinese politics, as she is the only offspring in the over 620 year history of either the Panchen Lama or Dalai Lama reincarnation lineages. Rinzinwangmo was schooled in the United States for 10 years prior to returning to China in 2005. That same year, Rinzinwangmo began her PhD in Finance at
the Tsinghua University in Beijing. In June 2010, Rinzinwangmo finished her doctoral thesis and graduated. As both a Chinese/Tibetan and a global youth leader, Rinzinwangmo dedicates much of her time and energy to her ongoing roles with numerous global charities and organizations: namely the All-China Youth Federation, Tibet Red Cross, Snowland Great Rivers Environmental Protection Association, and several orphanages and eye camps in the Tibetan ethnic regions. Rinzinwangmo is fluent in several Tibetan dialects, Mandarin Chinese and English.
Early in 1989, the 10th Panchen Lama returned to Tibet to re-inter some of the recovered bones from the graves of the previous Panchen Lamas, graves that had been destroyed during the destruction of Tashilhunpo in 1959. He died from a manifested heart attack in Shigatse at the age of 51, on 28 January, just
five days after delivering a speech in Tibet in which he said: “Since liberation, there has certainly been development, but the price paid for this development has been greater than the gains.” Although the official cause of death was said to have been from a heart attack, some Tibetans suspect foul
play. In 2011, the Chinese dissident Yuan Hongbing declared that Hu Jintao had masterminded the death of the 10th Panchen Lama. The 10th Panchen Lama’s death sparked an unprecedented six-year dispute over his assets amounting to $20 million between his wife and daughter and Tashilhunpo Monastery. The Dalai Lama was invited by the Buddhist Association of China to attend the Panchen Lama’s funeral and to take the opportunity to contact Tibet’s religious communities. Because of the short notice, The Dalai Lama was unable to attend the invitation and new disputes materialized between the Chinese government and supporters of the Dalai Lama.
Many legends and conspiracy theories spread among Tibetans about the Panchen Lama’s death. According to one story, he foresaw his own death in a message to his wife on their last meeting. In another, a rainbow appeared in the sky before his death. Some people, including the Dalai Lama, believe that he was
poisoned by his own medical staff. Supporters of this theory cite remarks the Panchen Lama made on 23 January to high-ranking officials and that were published in the People’s Daily and the China Daily. The message criticized the excesses of the Cultural Revolution in Tibet and praised the reform and
opening up of the 1980s. His daughter Rinzinwangmo refused to comment on the conspiracy theories, attributing his early death to his generally poor health, extreme weight gain, and chronic sleep deprivation.
The great Tashi Lhunpo Monastery of His Holiness Panchen Rinpoche in Shigatse, Tibet. Currently there are over 800 monks residing here.
The monastery was founded in 1447 CE by Gedun Drub, the nephew and disciple of the famous Buddhist philosopher Je Tsongkhapa and later named the First Dalai Lama. The construction was financed by donations from local nobles.
Later Lobsang Chökyi Gyalsten, the Fourth Panchen Lama and the first Panchen Lama to be recognized as such by the rulers of Mongolia, made major expansions to the monastery. Since then, all Panchen Lamas have resided at Tashilhunpo, and have managed to expand it gradually.
In 1791 the monastery was attacked and looted by an army of Nepalese Gurkha warriors but were driven out by the Chinese who simultaneously strengthened their control over the temple and Tibet.
Tashilhunpo in its heyday housed over 4,000 monks and had four Tantric colleges, each with its own Abbot. After the death of a Panchen Lama, these four abbots led the search for his infant reincarnation and one of them always acted as a prime minister of Tsang under the control of the Dalai Lama in Lhasa.
The famed Maitreya Buddha at Tashi Lhunpo which is a major pilgrimage site known throughout Tibet, Mongolia, China and Russia.
During the 1960s many senior lamas and monastics left Tibet and helped re-establish new monasteries in India, Nepal and Bhutan. The late Panchen Lama did not leave Tibet and consequently many of the senior lamas from Tashilhunpo Monastery remained inside Tibet. Therefore, while other monasteries-in-exile
have expanded and developed under the guidance of senior lamas, Tashilhunpo has remained at a disadvantage, although in 1972 a new campus of Tashilhunpo Monastery was built by Tibetan exiles at a settlement in Bylakuppe, Karnātakā in southern India.
Since the early 1980s parts of the Tashilhunpo monastery have been open to the public and it is an important tourist attraction in Tibet today.
The 10th Panchen Lama wrote Dorje Shugden’s kangsol
His Holiness the Gyalwa Panchen Rinpoche, any of the line of this reincarnated line in Tibet, each of whom heads the influential Tashi Lhunpo Monastery (near Shigatse) and until recent times was second only to the Dalai Lama in spiritual authority within the dominant Gelugpa sect of Tibetan Buddhism. In
fact spiritually Panchen Lama is on par with the Dalai Lama. The current Dalai Lama was heard to say and echo the 10th Panchen Lama’s words that Dalai Lama will safeguard Tibet from the outside while Panchen Lama safeguard Tibet from the inside as he never left Tibet for exile. His Holiness Panchen Lama was a
great hero and very much loved by the Tibetan people up till his passing. Panchen Lama or Panchen Rinpoche was a great patron of Tibetan language, arts, culture, history, religion, scriptures, ancient texts, traditions and a scholar of Buddhism himself. He was requested to give transmissions, teachings,
initiations and advice all over Tibet to hundreds of thousands constantly. When the Panchen Lama gave public discourses literally hundreds of thousands would attend. His teachings although draw from Tsongkapa’s writings would attract scholars, teachers, masters and lineage holders of all traditions of
Tibetan Buddhism. From Government Ministers both Tibetan and Chinese would attend his discourses to the humblest farmer. People would queue whole days to get a glimpse or blessing by His Holiness Panchen Rinpoche. Panchen Rinpoche is much revered in Tibet without rival except the Dalai Lama. In his large
sprawling Tashi Lunpo Monastery, he has a special temple and chapel dedicated to Dorje Shugden. Special pujas, rites and rituals are performed to Dorje Shugden within this chapel by senior monks daily. Many lay people visit this famous chapel of Dorje Shugden daily in times of need and urgency. The laity
requests Dorje Shugden rituals also daily. Panchen Rinpoche in his great omniscience held Dorje Shugden as a principal dharma protector of his lineage and personal propitiation together with other protectors of Tashi Lhunpo. There was no conflict. He even wrote prayers, offerings and rites among his works to
Dorje Shugden which will be provided here. Panchen Rinpoche personally wrote extensive prayers and rites to Dorje Shugden in his collected written works. When someone of Panchen Rinpoche’s stature practices Dorje Shugden, has a special temple and chapel for this protector and also writes rituals and rites
for this deity, we have no doubts Dorje Shugden is important and enlightened. Even if the Dalai Lama says Dorje Shugden or CTA claims Dorje Shugden is not to be worshipped, this would contradict Panchen Lama’s beliefs and practices. Can Panchen Rinpoche and many other erudite masters be wrong about Dorje Shugden and only Dalai Lama is correct? We leave it for you to decide. The fact of the matter is Panchen Lama’s stature, erudite understanding of the scriptures, teacher to millions in Tibet and China, established incarnation line and emanated directly from Amitabha could not be mistaken about his practices such as Dorje Shugden.
Some background
The title Panchen (a short form of the Sanskrit-Tibetan Pandita Chen-po, or “Great Scholar”) was that traditionally given to head abbots of the Tashi Lhunpo Monastery, who were chosen for their maturity and learning. In the 17th century the fifth Dalai Lama declared that his tutor, Lobsang Chokyi Gyaltsen (1570–1662), who was the current Panchen Lama, would be reincarnated in a child. He thus became the first of the line of reincarnated lamas named
Panchen Lamas who are regarded as physical manifestations of the Buddha Amitabah. Disagreements between the government of the Dalai Lama and the Tashi Lhunpo administration over tax arrears led to the Panchen Lama’s flight to China in 1923. A boy born of Tibetan parents about 1938 in Qinghai province, China, Kelsang Tseten, was recognized as his successor. He was taken to Tibet in 1952 under Chinese military escort and enthroned as head abbot of Tashi Lhunpo.
The Panchen Lama remained in Tibet in 1959 after the popular revolt and the Dalai Lama’s flight into exile, but his refusal to denounce the Dalai Lama as a traitor brought him into disfavour with the Chinese government, which imprisoned him in Beijing in 1964. He was released in the late 1970s and died in 1989. Panchen Lama never at any time denounced or criticized His Holiness the Dalai Lama. For this he was beaten and tortured many times, but his mind could not be swayed.
The Lineage of the Panchen Lamas
The Panchen Lama, a manifestation of Buddha Amitabah, ranks as the highest Tibetan Buddhist religious figure next to His Holiness the Dalai Lama. The title Panchen means great scholar, and is derived from the Sanskrit term Pandita meaning scholar, and Tibetan word chen-po meaning great. The Panchen Lama
lineage dates back to 1385, when the first Panchen Lama Khedrup Geleg Pal Sangpo lived, and since then, Tibetan history has seen the seamless reincarnations of Panchen Lamas until today. Traditionally, the abbots of Tashi Lhunpo Monastery, which was built in Shigatse by His Holiness the first Dalai Lama, were known as Panchen, owing to their scholarly reputation. In the 17th century, His Holiness the 5th Dalai Lama gave his teacher, Lobsang Chokyi Gyaltsen, the then abbot of Tashi Lhunpo Monastery, the title of Panchen Lama, and declared that he would be reincarnated in a child, and that he would continue to be reborn in an unbroken lineage of successors.
From centuries past, an interesting relationship has existed between the two most senior religious leaders of the Gelug sect: the elder acting as the spiritual teacher of the younger; and the younger leading the search for the new incarnation after the passing of the elder. Herein, lies the significance of the role of the Panchen Lama, who plays a significant role in the search for and identification of the reincarnation of the Dalai Lamas, just as the Dalai Lamas leads the search for and identification of the Panchen Lamas’ reincarnation.
Line of Panchen Lama Reincarnations
Khedrup Geleg Namgyal Pelsang (student of Je Tsongkapa) (1385-1438)
Sonam Choklang (1439-1504)
Losang Dondrup (1505-1566)
Panchen Lama Lobsang Chokyi Gyaltsen (1570-1662) (the title Panchen Lama was given to this incarnation lineage by the 4th Dalai Lama)
Panchen Lama Lobsang Yeshe (1663-1737)
Panchen Lama Lobsang Palden Yeshe (1738-1780)
Panchen Lama Lobsang Tenpe Nyima (1782-1853)
Panchen Lama Lobsang Palden Choki Dragpa Tenpe Wangchuk (1855-1882)
Panchen Lama Lobsang Choki Nyima Geleg Namgyal (1883-1937)
Panchen Lama Lobsang Trinley Lhudup Chokyi Gyaltsen (1938-1989)
History of the Panchen Lama
The 1st Panchen Lama, Khedrup Gelek Pelzang (1385-1438), was a disciple of Tsongkapa, the monk whose teachings formed the foundation of the Gelug school. Khedrup was one of the founders of Gelugpa, especially credited with promoting and defending Tsongkapa’s work. After Khedrup Rinpoche’s death a Tibetan boy
named Sonam Choklang was recognized as his tulku, or rebirth. A lineage of reborn lamas was established. However, these first Panchen Lamas did not hold the title during their lifetimes. The title “Panchen Lama,” meaning “great scholar,” was given by the 5th Dalai Lama to the fourth lama in Khedrup
Rinpoche’s lineage. This lama, Lobsang Chokyi Gyaltsen, is remembered as the 4th Panchen Lama, although he was the first lama to hold the title in his life. As well as being a spiritual descendent of Khedrup, the Panchen Lama also is considered to be an emanation of Amitabah Buddha. Along with his role as
a teacher of the dharma, the Panchen Lamas usually are responsible for the recognition of rebirths of Dalai Lamas (and vice versa). Since the time of Lobsang Chokyi Gyaltsen, the Panchen Lamas have been involved in Tibet’s government and relations with powers outside Tibet. In the 18th and 19th centuries
in particular the Panchen Lamas often had more real authority in Tibet than the Dalai Lama, especially through a series of Dalai Lamas who died too young to have had much influence. The Panchen Lama had the most power during this time in order to hold the country together and keep the daily spiritual and
secular affairs of the country running smoothly. The 9th, 10th, 11th and 12th Dalai Lamas did not live long and therefore during the weakness of this period, Panchen Lama was the de-facto ruler who oversaw the government of both internal and external affairs of Tibet. The two high lamas have not always
been congenial co-rulers. A serious misunderstanding between the 9th Panchen Lama and 13th Dalai Lama caused the Panchen Lama to leave Tibet for China in 1923. It became clear that the 9th Panchen Lama was a closer ally to Beijing than to Lhasa and did not agree with the Dalai Lama’s opinion that Tibet was
independent from China. There were many misunderstandings between the Potala government and the Tashi Lhunpo ministers of the Panchen Lama. By 1982 Beijing considered Panchen Lama Lobsang Gyaltsen to be rehabilitated and restored him to some positions of authority. At one point he was vice chairman of the
National People’s Congress. However, in 1989 the 10th Panchen Lama Lobsang Gyaltsen returned to Tibet, and during his visit he gave a speech mildly critical of China. Five days later he died, officially of a heart attack. He was 51 years old.
Joyous Signs accompanies the birth of Panchen Lama’s “Dorje Shugden’s Kangsol” (puja text) The 10th Panchen Lama Lobsang Trinley Chokyi Gyaltsen Rinpoche an accomplished master of Sutra and Tantra has written volumes of commentaries and sadhanas which are still widely used in Tibet today. One such powerful composition is the ritual of propitiating the great protector Dorje Shugden.
In the preface of this sadhana, it says that the Panchen Rinpoche have just commissioned a new painting of the five lineages of Dorje Shugden. Acharya Lobsang Jangchub and the Panchen Rinpoche both agreed that there is a need to have a shorter version of prayer for exhortation of activities from the protector Dorje Shugden.
Upon the request of Acharya Lobsang Jangchub, Panchen Rinpoche immediately wrote this prayer of the abbreviated form of Dorje Shugden’s Kangsol and named it “Manjunatha’s (Tsongkapa) Lineage protector Dorje Shugden and five forms wrathful propitiations and confessional prayers and fulfilment of activities rites” or “Melodious sound of Accomplishment of the Four Activities” for short.
Upon the completion of this prayer, he personally saw signs and had strong feelings that Dorje Shugden have been working hard to protect the Buddha Dharma in general and especially the lineage of Jamphel Nyingpo (Lama Tsongkhapa). He saw signs especially that the time has come for Dorje Shugden to show his miraculous powers.
True to his identity as a direct incarnation of Khedrup Je who studied under the great Lama Tsongkhapa himself, the Panchen Rinpoche also showed his mastery of composition and poetry in the Sadhana. An example of such poetry is in the praise of Dorje Shugden where the Panchen Rinpoche wrote the praise
with the first letter of each verse with a Tibetan vowel. Such composition are only seen in praises to senior protectors such as Palden Lhamo and Kalarupa. (Panchen Lama is considered an incarnation of Khedrup Je, the regent of Tantra and heart disciple of Je Tsongkapa)
The Panchen Rinpoche also mentioned that he was filled with happiness and bliss throughout the duration of writing this sadhana. The Panchen Rinpoche signed off at the end of the composition with both his official name and also his ordination name, Tenzin Trinley Jigme Choje Wangchuk which endorses the validity of this piece of work. This sadhana was written in his own palace in Tashi Lhunpo in the Hall of Clear light and bliss.
We wish to share this important and exciting detail of this composition with everyone so that all who see this can benefit and may the auspiciousness of Dorje Shugden be with everyone!
